DOCSLIB.ORG

Obscultacontents Editorial Comments 2–4

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Obscultacontents Editorial Comments 2–4 volume 1 2008 ObscultaContents Editorial Comments 2–4 In the Woods, Genevieve L. Mougey (photo) 3 Easter Morning, Kendall A. Ketterlin (photo) 4 Release from the Slavery of Debt, Laura Kelly Fanucci 5–10 Silhouette Chapel, Kendall A. Ketterlin (photo) 10 Theological Limericks 11 Upon Retirement: Recollections and Reflections, Allan Bouley, OSB 12–14 Sunday Morning, Lauren L. Murphy (photo) 14 Cool Summer Mornings, John Mark Feilmeyer 15 Fish Creek Canyon, Jeremy Schwager (photo) 15 Christians Must Be Engaged in Social Justice Actions, Shawa Gosbert F. 16 Visual Representation of the Liturgical Year, Judy Kniss 17–21 Come, Lord of Glory, Paul Radkowski 22 With Thanks and Praise, Timothy Johnston 23 My Cab Driver in Jordan, Andrew Gaylord 24 Where Two or Three Are Gathered: Clustered Parishes Are Our Future, Kristi Bivens 25–35 Vignettes from the Vineyard, Helen Rolfson, OSF 36–37 The Passion of St. Anthony, Jeremy Schwager 38 National Cathedral, Washington DC, John Mark Feilmeyer (photo) 38 The Synod of Whitby, Nick Ratkay 39–43 List of Contributors 44 Kendall A. Ketterlin, Lauren L. Murphy, Genevieve L. Mougey Deo Gratias lication for the school, you have trusted us to create People familiar with Benedictines will immedi- a work of integrity. Thank you for the freedom to ately recognize the title of this journal: Obsculta. This realize this dream. word opens the Rule of St. Benedict. The full verse Kathleen A. Cahalan—Your willingness to be translates, “Listen carefully, my [child], to the master’s the faculty adviser for this project is much appreci- instructions, and attend to them with the ear of your ated. You added your voice when we needed it and heart.” This verse is a command to attentiveness and supported us in the decisions we made. activity. Benedict does not ask for a passive listening, Rose Beauclair—You have a vision for this jour- but one that is transformative and life-giving. nal that makes me happy. Your questions and in- At the School of Theology we are engaged sights have been challenging and the journal is the in such listening every day. The work in this jour- better for it. nal is evidence of that. We listen to our classmates, Faculty and Staff of the SOT—Your encour- our friends, our professors, our books. We listen to agement for this project has meant the world to me. Scripture, tradition, and experience. We listen to the Your questions about the progress of the journal let world. And when we listen, we cannot help but be us know that you care about the work that we do. transformed. Students of the SOT—Because of your good My listening, and the listening of many people, work, we don’t have 44 pages of emptiness. Thank led to the creation of this journal. Little did I know, you to all of you who submitted pieces for the jour- as a prospective student speaking with Dean Cahoy, nal. I am continually amazed by the engaging and that the publication we briefly mentioned during our insightful work that you do. This journal exists be- first meeting would become a reality. It has, and that, cause of you. for me, is a dream come true. I would like to take this Finally, Lea Murphy and Julie Surma—My opportunity to offer my gratitude to some people, mother assisted in preparing the photographs for for without them and their attentiveness, this journal publication. Julie patiently answered my questions would not have happened. about the computer program used for the layout of Genevieve—Your constant attention to the mis- the journal. Their expertise is much appreciated. sion of Obsculta served to remind us that this journal As you read through the work in these pages, is more than a good idea; it is a response to a call. may you be inspired, encouraged, and challenged. Kendall—Your practical approach kept me Obsculta. grounded and on task. I appreciate your enthusiasm for this project and the way you just jumped in. Bill Cahoy—Not only did you let us start a pub- obsculta Perceptions Nothing is more practical than finding God, that is, than falling in a reflection of many different people, their dreams love in a quite absolute, final way. What you are in love with, what and ambitions, as well as my own. In pursuing this seizes your imagination will affect everything. It will decide what publication, I was made to realize my own dreams will get you out of bed in the mornings, what you will do with your and the steps needed to make those a reality. evenings, how you spend your weekends, what you read, who you With my involvement in Obsculta, I decided to know, what breaks your heart, and what amazes you with joy and pursue this project with a style typical to Benedictine gratitude. Fall in love, stay in love, and it will decide everything. living. The integrity that is fundamental to the core (Pedro Arrupe, SJ) learning at the SOT•Sem would need to be trans- ferred authentically to this project. Also, there would These are the words from Pedro Arrupe that need to be an audacious spirit that could be felt and brought me to Saint John’s. I spent much time be- recognized when first glimpsing this work. Finally, fore moving here thinking about where my heart was. this would be accomplished through deliberate pur- Was it really in ministry? Discernment to me has suit of the scholarly work that is done in the School taken on a specifically Benedictine heart since I have of Theology. There is one phrase from a famous come to Saint John’s. I recognize that I am mixing poem that I have the opportunity to see every day my Catholic traditions—Jesuit and Benedictine—but that I go to work at the School of Theology offices. I both embody to me the desire to place the language wish to share those words with you. As you read this of God within human grasp. Words are so im- first publication, think of the men and women who portant to me. They have the ability to convey love, have lived deliberately, with integrity, and have had hate, vulnerability, sorrow, and profound joy. There the audacious desire to pursue their heart’s desires; are times in life when they are carelessly thrown recognize that this happens every day in the School around, and other moments when there are not of Theology at Saint John’s University. enough to share. Very few moments in my life can be recalled when I don’t remember the words that I went to the woods because I wished to live deliberately, to were stated that inspired great emotion. I recall how front only the essential facts of life, and see if I could not I told my first lie. (I was two, I did write on the wall, learn what it had to teach, and not, when I came to die, to I did try to blame it on my older sister, and my discover that I had not lived. (Henry David Thoreau) mother was able to snap me like a twig—in a very loving way, of course!) There are many instances in which we use words to inform our practices and ex- periences. We use them so much, and trade them back and forth with such fluidity that we are able to distance ourselves from their very costly nature. As an undergrad English major I was able to ex- plore in great depth my love for the written word. Flannery O’Connor, William Shakespeare, Henry David Thoreau, Jane Austen; all of these and many other literary geniuses formed my understanding of the power of words. I learned that when used in the right order, words are more powerful than any other force humanity can create. When I first heard about the project of begin- ning a School of Theology publication I was excited, intrigued, and perhaps a bit skeptical. Yet I knew I needed to be a part of this endeavor. This project is In the Woods Genevieve L. Mougey obsculta And the Word became Flesh When people first get to know me, it does not cussion on celibacy in the priesthood, reflections on take long to find out that I spend a lot of my time at feminist theology, or a deeply personal story about a local coffee shop. Not only is a good cup of coffee how a person came to believe in Christ, I was always one of the most beautiful miracles in life, but what disappointed that there was nowhere for us to share I enjoy even more is that when I walk through the the incredible work we were doing. We would write front door, I never know who I’m going to meet on these papers, they would see a grading pen, and then any given night. Several years ago, in the days imme- die. I was astounded when Lauren told me that she diately after the attacks of September 11, I met a bik- had spent much of the last year working to get a er on his way from Nevada to New York. His name student publication going. was Kevin and he had several friends who lived and It’s our stories that are sacred, and sharing them worked in the area right around the Trade Center. is what Obsculta means for me, opening ourselves For the past three days, he had been trying to get with one another and breaking open our commu- in touch with them on the phone, but was having nity.
Load more

Recommended publications
  • The Antiphonary of Bangor and Its Musical Implications
    The Antiphonary of Bangor and its Musical Implications by Helen Patterson A thesis submitted in conformity with the requirements for the degree of Doctor of Philosophy Graduate Department of Music University of Toronto © Copyright by Helen Patterson 2013 The Antiphonary of Bangor and its Musical Implications Helen Patterson Doctor of Philosophy Graduate Department of Music University of Toronto 2013 Abstract This dissertation examines the hymns of the Antiphonary of Bangor (AB) (Antiphonarium Benchorense, Milan, Biblioteca Ambrosiana C. 5 inf.) and considers its musical implications in medieval Ireland. Neither an antiphonary in the true sense, with chants and verses for the Office, nor a book with the complete texts for the liturgy, the AB is a unique Irish manuscript. Dated from the late seventh-century, the AB is a collection of Latin hymns, prayers and texts attributed to the monastic community of Bangor in Northern Ireland. Given the scarcity of information pertaining to music in early Ireland, the AB is invaluable for its literary insights. Studied by liturgical, medieval, and Celtic scholars, and acknowledged as one of the few surviving sources of the Irish church, the manuscript reflects the influence of the wider Christian world. The hymns in particular show that this form of poetical expression was significant in early Christian Ireland and have made a contribution to the corpus of Latin literature. Prompted by an earlier hypothesis that the AB was a type of choirbook, the chapters move from these texts to consider the monastery of Bangor and the cultural context from which the manuscript emerges. As the Irish peregrini are known to have had an impact on the continent, and the AB was recovered in ii Bobbio, Italy, it is important to recognize the hymns not only in terms of monastic development, but what they reveal about music.
    [Show full text]
  • 1 the SUN BEHIND the SUN Frank Shirbroun, St. Augustine's In
    1 THE SUN BEHIND THE SUN Frank Shirbroun, St. Augustine’s in-the-Woods, April 30, 2017 INTRODUCTION: Teresa and I are highly honored to have a part in the series of Celtic Christian Eucharists that begins today. Last fall, at the invitation of Father Eric Stelle, we did a similar series at St. John’s, Gig Harbor. Many there found the series especially nourishing to their own spiritual pilgrimages and we did, too. So, when St. Augustine’s Adult Formation Committee asked us to do something similar here, we were happy to say, “Yes!” What Teresa and I will do each Sunday in this series is to lift up several Celtic Christians who are identified with the distinctive themes of Celtic Christian spirituality. Our hope is this: if we learn something about these Celtic Christians and their faith, we may gain enlightenment and encouragement for our own Christian pilgrimage. I don’t know how much you know about “Celtic Christian Spirituality”, so, perhaps I should begin by saying something about the meaning of this term as we shall use it during this series. We are talking about a unique way of being Christian found in lands around the Irish Sea, especially Scotland, Northern Britain, Wales, Cornwall, and Ireland. It is a very early form of Christianity that flourished there mainly from the fifth to the ninth centuries A.D., up to the Viking raids in the 800s, which sacked and destroyed many Celtic Christian communities. Now, I am being careful to use the term “Celtic Christian Spirituality” because we are not talking about a Celtic church in the sense of an institution with a central organization, or a hierarchy, or a uniform set of practices like our Episcopal church.
    [Show full text]
  • The Synod of Whitby
    Obsculta Volume 1 Issue 1 Article 20 5-1-2008 The Synod of Whitby Nick Ratkay College of Saint Benedict/Saint John's University Follow this and additional works at: https://digitalcommons.csbsju.edu/obsculta Part of the Religion Commons ISSN: 2472-2596 (print) ISSN: 2472-260X (online) Recommended Citation Ratkay, Nick. 2008. The Synod of Whitby. Obsculta 1, (1) : 39-43. https://digitalcommons.csbsju.edu/ obsculta/vol1/iss1/20. This Article is brought to you for free and open access by DigitalCommons@CSB/SJU. It has been accepted for inclusion in Obsculta by an authorized administrator of DigitalCommons@CSB/SJU. For more information, please contact [email protected]. The Synod of Whitby Nick Ratkay The Venerable Bede is arguably one of the yet prospering throughout his/her life, without most important figures of early medieval Christian- the eventuality of divine punishment. This is ity. Born in the late seventh century, Bede became not to imply that all the information in the His- the premier scholar of the monastic communities tory should be viewed as false. However, Bede at Wearmouth and Jarrow and was well-known for constructed his material to emphasize certain his scriptural commentaries and other works. His viewpoints. various writings have offered historians insights into The theological and spiritual viewpoints of the the popular customs, beliefs, and spirituality of his Ecclesiastical History did not end with Bede providing era, while simultaneously expressing medieval writ- examples for imitation. Bede also wished to stress ing styles and trends. Bede’s most famous work is that unity in the church, under the Roman tradition, entitled The Ecclesiastical History of the English Nation, was of the utmost spiritual importance.4 This was and as the title suggests, it was written to document especially true when concerning the celebration of the history of the English people in relation to the Easter and other festivals.
    [Show full text]
  • A Celtic Eucharist
    !1 A! Celtic! Eucharist! " " " " The Eucharist is a concentrate of God’s presence in all things! Brendanus! Introduction! The question could be asked whether a ‘Celtic Eucharist’ consisting of ancient texts is of any use or relevance in today’s world. I would answer that it is not my intention to ‘mimic’ an ancient Eucharist, but to link our cultural experience into the living tradition of the Church. Liturgy exists in the here and now. The Liturgy is the sacred work of the people of God, and it is to carve the kingdom of God from the raw material of creation. Its real significance is to make all things whole, to bring all things into Oneness in heaven and on earth through the symbols of the elements.! The Eucharist may be celebrated at twelve noon today, but that same liturgy has to link us back in time, even joining in the echo of worship which existed before history began. It may be seen as a pageant, or simple memorial of the First Liturgy, but it is more than that; it must bring the Apostolic City into the now, and then onwards joining with the Heavenly City. The dialogue with the past locates our present in the mainstream of Tradition, and is the guarantee of the Presence now. My ‘now’ exists because of tradition and within the Tradition.! In Scotland, as a child, I heard from my Grandmother about the holiness of the Eucharist, and I learned even more from her body language when present at its celebration. Now I know for myself what the Eucharist is.
    [Show full text]
  • Decree on Eastern Catholic Churches (Orientalium Ecclesiarum)
    Decrees on Eastern Churches (Orientalium Ecclesiarum) and Ecumenism (Unitatis Redintegratio) Victor Clore http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decree_19641121_orientalium-ecclesiarum_en.html http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_decree_19641121_unitatis-redintegratio_en.html On December 4, 1963 (the last day of the second year) the Council passed their first two documents: The Constitution on the Sacred Liturgy (a major accomplishment, calling for wide-ranging reform), and the decree on the Mass Media (a minor accomplishment, consisting mostly of platitudes). Near the end of the third year on November 21, 1964, the Council passed three more documents: the Constitution on the Church (Lumen Gentium), and two Decrees: on the Eastern Churches (Orientalium Ecclesiarum) and on Ecumenism (Unitatis Redintegratio). This was a major milestone. Pope John had made his surprise announcement that he was convening an ecumenical council during the Week of Prayer for Christian Unity, at the Basilica of St. Paul Outside the Walls. He mentioned specifically that he wanted to update the Church (aggiornamento) and make some headway toward Christian unity. In addition to the Constitution on the Liturgy, these three documents had thoroughly engaged the bishops’ interests, but bringing all three of them to final votes was easier said than done. We have already discussed Lumen Gentium (which focused on “ourselves”) and now we consider another two, which involve reaching out to “others.” Lumen Gentium was setting the stage for a more open relationship between the Catholic Church and those outside it by acknowledging that the Church is joined to others by baptism, Scripture, & belief in the Trinity (#15).
    [Show full text]
  • Celtic Chant | Grove Music
    Celtic chant Ann Buckley https://doi.org/10.1093/gmo/9781561592630.article.05266 Published in print: 20 January 2001 Published online: 2001 The liturgical chant sung by the Churches of the Celtic-speaking peoples of the Middle Ages before they conformed to the unitas catholica of the Roman Church. 1. Historical background. The liturgical practices observed in Christian worship by Celtic-speaking peoples were developed in monastic communities in Ireland, Scotland, Cumbria, Wales, Devon, Cornwall and Brittany. However, Celtic influence was also evident in certain areas controlled by the Anglo-Saxons, such as Northumbria, and extended to the Continent through the efforts of Irish missionaries during the 6th and 7th centuries. Chief among these last was St Columbanus (c543–615), founder of the monasteries of Luxeuil and Bobbio. His followers spread the customs of the Columbanian abbeys throughout centres in what are now France, Belgium, Germany, Austria, Switzerland, Italy and Spain. Several of the most important sources for the early Celtic liturgy are associated with the Columbanian foundations in Gaul. It is somewhat misleading to refer to ‘the Celtic Church’, since there was no single, uniform institution under central authority, and medieval Celtic-speaking Christians never considered themselves ‘Celtic’ in the sense of belonging to a national group, although an awareness of common purpose may be said to have existed for a brief period during the late 6th century and the early 7th. Nonetheless, the term serves as a useful way of classifying regional and cultural distinctiveness, by identifying what was essentially a network of monastic communities that shared a similar kind of structure and between whom there was regular, sometimes close, contact.
    [Show full text]
  • Shadow Report
    , 2013 © Megan Peterson Shadow Report Prepared for 52nd Session of the UN Committee Against Torture in Connection with its Review of the Holy See Submitted by the Center for Constitutional Rights on behalf of the Survivors Network of those Abused by Priests April 2014 Cover Art Copyright Megan Peterson, 2013. All rights reserved. Megan Peterson is an artist and survivor of sexual violence by a priest. She is also a complainant in the effort to hold Vatican officials accountable for rape and sexual violence as crimes against humanity in the International Criminal Court and a member of the Survivors Network of those Abused by Priests. Table of Contents Submitting Organizations iii List of Key Commissions, Inquiries and Investigations iv-v Introduction 1 I. The Committee Has Long Recognized Rape and Sexual Violence as Forms of Torture and Cruel, Inhuman, and Degrading Treatment and Punishment 4 II. Numerous Commissions and Inquiries Around the World Have Established the Existence of Widespread Rape and Sexual Violence in the Church 6 III. Rape and Sexual Violence Have Resulted in Severe Pain and Suffering, Both Physical and Mental, and Have Amounted to Torture and Cruel, Inhuman and Degrading Treatment 8 A. Suicides 10 B. Lasting Physical, Mental, Psychological and Emotional Harm 11 IV. The Holy See’s Policies and Practices Have Enabled, and Continue to Enable, the Widespread Rape and Sexual Violence and Result in Severe Physical and Mental Harm 13 A. Legal Status of the Holy See and Implications for Fulfillment of its Obligations under the Convention 13 B. Structure of the Church and Chain of Command 14 C.
    [Show full text]
  • Calendrier Gaelique Celte Polaire Gaelic Celtic Polar
    ERIC BASILLAIS GAL CALENDRIER GAELIQUE CELTE POLAIRE GAELIC CELTIC POLAR CALENDAR VOLUME 9 ERIC BASILLAIS LIVRES GRATUITS FREE-BOOKS EDITEUR GAL ERIC BASILLAIS 0,8 DRUMAN 2077 25 De0 ...NOËL (Chrismas), rise of the Boreal Sun after the Winter Solstice. The present GAL [2020-2080] Calendar covers 60 years, i.e. 2 Gal centuries of 30 years each, or else 12 Gaul lustres of 5 years. On December 25th 2019, 00h00 GMT it's 0/2020 in this new Gal Calendar! I dedicate it to my Celtic friends, Frances Mac Farlane (''This, I'll defend''), Angela Gough, & Renaud, a roofer-tinman who gave me several modillons' photos. To access to the CONCLUSION, go straight to day 365, at the end of the GAL Calendar. 1,1 1,4 1,7 RIUROS DRU RIU 2058 2039 2020 26 De1 Traditionnally, Midnight, the New Moon and the Winter Solstice mark the beginnings of their respective cycles. Ancient Gauls used Twilight, the First Quarter and Autumn, probably because of a late non traditional astronomical progress (retrograde Saturn in Taurus)1. 2,6 2,9 DRU DRU 2066 2047 27 De2 Day names are replaced by numbers : NOËL / Chrismas is 0 and years end on 364, unless they are dividable by 100 but not by 400 (leap years), in which cases, they end on 365. Between 2020 and 2080 no year is dividable by 100. So leap years are those dividable by 4, like 2020, 2024... and 2080. 3,2 RIU 2028 28 De3 Each day, from 0 to 365, from 2020 to 2080, are given New Moons (unity in days), calculated with J.
    [Show full text]
  • The Church in a Change of Era Massimo Faggioli
    The Church in a Change of Era How the Franciscan reforms are changing the Catholic Church Massimo Faggioli Copyright © 2019 Massimo Faggioli All rights reserved. No part of this publication may be reproduced, distributed, or transmitted in any form or by any means, including photocopying, recording, or other electronic or mechanical methods, without the prior written permission of the publisher. @international.la-croix.com is a site of La Croix Network Visit https://international.la-croix.com/ FOREWORD We live in an age of immediate communication and instant responses. One of the corrosive effects of such an “immediate” world is the loss of a sense of history. That sense has nothing to do with the sense of nostalgia for better times in the past – in the Church and across societies. It is the sad outcome of a failure in many education systems around the world to properly value the study of history. Massimo Faggioli is one significant remedy to that deficiency as far as the Catholic Church is concerned. Catholic History and Law A helpful comparison is found by comparing the Church and its evolution to the establishment and growth of the rule of law because a thorough grasp of history is important to understanding good legal practice and the value and the circumstances within which a statute is created by legislatures and courts. As any lawyer worth talking to will tell you, laws are created to remedy an abuse. What is the abuse? All offences are against a deeply held value. A crime is an abuse of a value.
    [Show full text]
  • Proquest Dissertations
    001339 UNIVERSITE DOTTAWA gCOLE DES GRADUES AN HISTORICAL ASSESSMENT OF THE ANAMNESIS AND THE EPICLESIS IN THE EUCHARIST by James A. Nolan Thesis presented to the Faculty of Arts of the University of Ottawa through the Department of Religious Studies as partial fulfillment of the requirements for the degree of Master of Arts siLABi8i/0 £, Li8RA<ifcS ^ ^fly of O^ Ottawa, Canada, 1968 UNIVERSITY OF OTTAWA SCHOOL OF GRADUATE STUDIES UMI Number: EC55977 INFORMATION TO USERS The quality of this reproduction is dependent upon the quality of the copy submitted. Broken or indistinct print, colored or poor quality illustrations and photographs, print bleed-through, substandard margins, and improper alignment can adversely affect reproduction. In the unlikely event that the author did not send a complete manuscript and there are missing pages, these will be noted. Also, if unauthorized copyright material had to be removed, a note will indicate the deletion. UMI UMI Microform EC55977 Copyright 2011 by ProQuest LLC All rights reserved. This microform edition is protected against unauthorized copying under Title 17, United States Code. ProQuest LLC 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106-1346 UNIVERSITE DOTTAWA ECOLE DES GRADUES ACKNOWLEDGMENTS This thesis was prepared under the supervision of Professor Ernest Skublics, M.A., S.T.D., of the Faculty of Arts, Department of Religious Studies, of the University of Ottawa. The writer is indebted to Raymond Corriveau, M.A., S.T.D., for his continued interest and valuable help, to G. McCormick for his careful reading of the text. UNIVERSITY OF OTTAWA SCHOOL OF GRADUATE STUDIES UNIVERSITE DOTTAWA ECOLE DES GRADUES CURRICULUM STUDIORUM James A.
    [Show full text]
  • The Celtic Liturgy
    The Celtic Liturgy It would seem that there has never been a Celtic liturgy in the ordinary sense of the word. The Celtic tribes were great travellers and ardent lovers of the liturgy: indefatigable in collecting every book on the subject, copying, retouching and sometimes adding a formula here and a rite there. It is only in the domain of private prayer, outside the scope of the official liturgy, that Celtic originality appears. Here Celtic piety has a free hand, with interminable litanies, loricae or "shields" for protection against the evil one, apologiae or confessions of sin, and invocations to national saints. However, the liturgy of the Celtic Church certainly differed from that of Rome. It is probable also that considerable diversity existed between the Celtic Churches themselves, with no attempt at a uniform liturgy. As well as possible variances in the Mass and the tonsure, a statement of Gildas says that certain lessons, differing from those of any known rite, were recited at Ordinations; and he makes a possible allusion to the anointing of the hands at Ordination. Finally, and perhaps most famously, the Celtic Church championed for many years the different calculation of the date of Easter. The Gallican rite was undoubtedly the nucleus of the early Celtic liturgy. The success of the Saxons in effecting a settlement in south-east Britain and their ultimate conquest of well-nigh the whole country interposed a heathen barrier between the British Churches and those of the nearest part of the Continent. There was indeed communication continuing at the western end of the English Channel both from Wales, through Cornwall to Brittany, and from southern Ireland to the coasts of Brittany and northern Spain.
    [Show full text]
  • |||GET||| History of the Liturgy the Major Stages 1St Edition
    HISTORY OF THE LITURGY THE MAJOR STAGES 1ST EDITION DOWNLOAD FREE Marcel Metzger | 9780814624333 | | | | | Eucharistic Liturgy and Theology Litvakov, Moses. Above all, Pius reformed the liturgical laws to enable History of the Liturgy The Major Stages 1st edition frequent Communion Sacra Tridentina,and recommended the reception of Communion for children. In the earlier calendar, most of the months were simply called by a number such as "the fifth month". The division into doubles of various kinds semidoubles and simples continued untilwhen Pope Pius XII abolished the rank of semidouble, making all the previous semidoubles simples, and reducing the previous simples to a mere commemoration in the Mass of another feast day or of the feria on which they fell see General Roman Calendar of Pope Pius XII. The first version of the Confirmation Service for the new church was also released intranslated into regional languages and was quickly adopted by the various dioceses. Do you furnish His table with cloths bespangled with gold, while you refuse Him even the most basic coverings? Give Feedback External Websites. An important tradition of liturgical commentaries from the 8th-century Ecclesiastical History of the Patriarch Germanus of Constantinople to the 14th-century commentary by Nicholas Cabasilas has shaped the Byzantine appreciation of the Eucharistic liturgy up to the present. Many of its feasts e. The early liturgical evidence from Spain is not as extensive as other geographical centers. A series of three prayers precedes and follows a meal. Although he did not publish more than a single book, Beauduin's many talks, lectures, and articles in Questions Liturgiques, as well as his influence on the many priests he trained about the liturgy, represent an abiding source for the movement toward the reform of the liturgy that came after him.
    [Show full text]